득통기화의 유불논쟁과 도덕의 지향점 = 『현정론』의 마음(心)을 중심으로

다국어 초록 (Multilingual Abstract)

End of Goryeo and early Choseon was the significant transit period of fierce argument between Confucianism and Buddhism. Since Choseon dynasty took New-Confucianism as a governing ideology and developed a policy of pursuing Confucianism and depressing Buddhism, then Buddhism which was the state religion so far until Goryeo dynasty, had to search for self-supporting strategy. Such stream of time manifested from unification into Seon or popularization tendency of Buddhism, while Choseon’s all three religions of Confucianism, Buddhism and Taoism of had actual practice characters.
On debate between Confucianism and Buddhism, anti-Buddhist doctrine was represented by BulSsi-Jabbyeon(佛氏雜辨) of Jeong Do-Jeon(1342-1398) which asserts logical flow of excluding Buddhism as a heresy. HyeonJeongRon(顯正論) of Deuk-Tong Ki-Hwa(1376-1433) was a Buddhism protect doctrine answering to the former. HyeonJeong, literally means manifesting righteousness, and it attempted to solve in fourteen catechetical matters. Therefore, his argument between Confucianism and Buddhism stood on that all three Confucianism, Buddhism and Taoism have fundamentally identical principles on practice of mind and personality, and administrating and governing nation, so he had emphasized on that teaching of Buddhism is identical to Confucianism, from the viewpoint of harmonizing all three religions.
Deuk-Tong also actively responded to Confucian argument attacking Buddhism as barbaric teaching of abandoning royalty and filial piety. It is the reason that he importantly dealt social ethical matter related with royalty and filial piety in debate between two religions. He applied concepts of mind, qi(氣) and principle(理) which was important concepts of Confucian argument, and searched harmonization point of two or three of those religions from mind, i.e. purification of mind ground. His logical basis has moral and ethic orienting character through realization of truth of all people, focusing on recovery of humanity of everyone. He asserts that when three religions harmoniously co-exist with purification of mind basis, then national prosperity and welfare of people will be realized, and also maintains that Buddhist teaching is helpful for self cultivation, maintain family, governing nation and comforting world.

참고문헌 (Reference)

1 김달진, "현정론·호법론" 동국대 역경원 1988

2 허정희, "함허의『현정론』에 나타난 윤리관" 동국대 대학원 24 : 1994

3 신규탁, "함허득통에 나타난 불교윤리와 유교윤리의 충돌" 연세대 국학연구원 95 : 1997

4 한국철학회, "한국철학사 중" 동명사 1987

5 박종홍, "한국철학사" 경인문화사 1973

6 동국대 불교문화연구소, "한국불교찬술문헌목록" 동국대출판부 1976

7 이진오, "척불론과 함허당의 문학적 대응" 한국불교어문학회 1 : 1996

8 한종만, "조선조 초기 노불유합론-함허기화를 중심으로-" 6 : 1981

9 권기종, "조선전기의 선교관, In 한국선사상연구" 동국대출판부 1984

10 김기령, "조선시대 호불론 연구 : 함허와 백곡을 중심으로" 동국대학교 대학원 1999

11 문철영, "여말 신흥사대부들의 신유학 수용과 그 특징" 서울대 한국문화연구소 3 : 1982

12 장성재, "삼봉과 함허의 본체인식과 언어관 비교연구" 한국동양철학회 19 : 2003

13 송재운, "삼봉 전도전과 함허당의 유불대론-특히 윤리적 관점을 중심으로-" 한국국민윤리학회 37 : 1997

14 한종만, "불교와 한국사상" 불교춘추사 2009

15 허정희, "불가와 유가의 마음에 대한 관점 비교-함허와 정도전을 중심으로-" 한국국민윤리학회 41 : 1999

16 이철헌, "기화의 현정론 연구" 동국대출판부 1984

17 박해당, "기화의 삼교론" 태동고전연구회 12 : 1995

18 송천은, "기화의 사상, In 박길진기념『한국불교사상사』" 원광대출판국 1975

19 梁銀容, "高麗末演福寺塔重建をめぐる儒佛間論爭について" 日本印度學佛敎學會 32 (32): 1982

20 金炯雨, "高麗時代 國家的 佛敎行事에 대한 연구" 東國大學校 大學院 1992

21 李炳熙, "高麗後期 寺院經濟의 연구" 서울大學校 大學院 1992

22 李載昌, "高麗寺院經濟의 硏究. 부논문 : ① 佛敎의 社會經濟觀 ② 麗代飯僧攷" 동국대학교 대학원 1974

23 "高麗史節要 (金宗瑞等)"

24 "高麗史(鄭麟趾等)"

25 "顯正論(得通己和)"

26 "金剛般若波羅蜜經綸貫 (得通己和)"

27 "金剛般若波羅蜜經五家解說誼 (得通己和)"

28 "耘谷詩史(元天錫)"

29 "禪宗永嘉集科註說誼(得通己和)"

30 "涵虛堂得通和尙語錄(得通己和)"

31 "東文選(徐居正等)"

32 "廣弘明集 (道宣)"

33 許貞喜, "己和得通의 倫理思想硏究" 東國大學校 大學院 1996

34 "太上老君說父母恩重經"

35 "大方廣圓覺修多羅了義經說誼 (得通己和)"

36 "大乘起信論疏(元曉)"

37 "修心訣(普照知訥)"

38 "佛說父母恩重經"

39 "三峰集(鄭道傳)"

40 "三家龜鑑(淸虛休靜)"

41 "三國遺事(一然)"

42 "三國史記(金富軾)"